In her time-honored work on epistemology, Collins (2000) offers three significant self-preserving modes of self-validation and resistance that we see evidenced in Chanelle, Natasha, and Keisha’s work: a) lived experience as a criterion of credibility and meaning, b) centrality of dialogue in assessing knowledge claims, and c) ethics of caring and personal accountability. The intergenerational exchange captured in their work echoes the work of bell hooks; in a fictitious interview with an elder where she so artfully acknowledges the wisdom and learning opportunities provided by the internalized voice of elders (1994). Chanelle, Natasha, and Keisha individually and collectively articulate their learning and how it informs their own trajectories (Peters et al. 2012). Through knowing ourselves and our values, each of us can draw strength from the familiar to learn about that which is less recognizable and/or less comfortable. The teachers’ article documents what meaning it held for each of them to engage in their research project.